Army chaplaincy was prone to provoke controversy. In the increasingly secular, pacifistic and multimedia context of the late twentieth century it was particularly vulnerable to hostile criticism, not least in the sending Churches. Even in the 1950s, though, it had its detractors. These were years in which the RAChD was laden with starchy veterans of the Second World War (who could relate poorly to National Servicemen); notably preoccupied with sex; and hampered by the Churches’ tendency to offload their delinquent clergy onto the Army. If National Service coloured negative stereotypes of chaplaincy over subsequent decades, media power and the dramatic circumstances of the Falklands War created a national celebrity in the form of David Cooper, chaplain of 2 PARA. In the 1990s, however, and lacking an equivalent stage, chaplaincy faded into the background, returning to the fore in the War on Terror, during which media portrayals of chaplaincy were once again usually favourable. Nevertheless, the findings of the Baha Mousa Inquiry of 2011 proved a serious embarrassment, reigniting charges of ‘role tension’ and ‘role conflict’ and highlighting the precarious nature of chaplaincy’s wider image.